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Tag: ruling

What if he finds out that he did not pray towards the Qibla?


What is the ruling, if after the prayer it becomes clear that it was prayed towards other than the direction of the Qiblah; does it make any difference if this (happened) in a Muslim land or a kaafir land or in the wilderness?



If a Muslim is on a journey or in a land in which it is not easy to find someone to show him the Qiblah, then his prayer is correct even after it becomes clear to him that he did not pray towards the Qibla. But if he was in a Muslim land, his prayer is not correct, because he is able to ask someone to show him the direction of the Qibla, just as he is able to know the direction of the Qibla via the mosques. [Fataawaa Muhimma Tata-allaqu Bis-Salaah: Imaam Abdul Azeez Bin Baaz (rahimahullaah): page:5] 

Is it a must to have wudoo when making dua? Shaykh Fawzaan



Is it a requirement for a person to have wudoo, for the supplication to be answered?


It is not a condition for supplication to have wudoo; It IS worship, however there is no condition to have wudoo or to be in a state of purity. .

Do i need to pray two rakaat if I left the masjid and returned a while after? Shaykh Fawzaan


If I exited from the masjid for a period of ten minutes then I returned is the greeting of the masjid (2 rakaat) binding upon me?


If you exited with the intention to return and you returned soon then the greeting of the masjid is not upon you, because you take the ruling of being sat in the Masjid. As for if the time was long, then when you return you perform the greeting of the masjid because the separation was long and the first sitting has finished and this is a second sitting. .

Abu Abdir Razzaaq Amjad

Shaykh Fawzaan: What is the meaning of the statement of Imaam Malik rahimahullah?


Shaykh Fawzaan was asked:



Is the statement of Imam Maalik rahimahullah: “Everyone’s statement can be taken or rejected except for the companion of this grave” Is this in the matters of Islamic Jurisprudence only and not in matters of Creed ?



There is no (legitimate) differing in the matters of Creed (Aqeedah). There is no scope in (choosing to) take or reject (Issues of Aqeedah) because they are affairs founded upon the texts (of the Book and Sunnah) rather this (statement) is only (applicable) in the issues of jurisprudence. The speech of everyone in agreement with the evidences is taken and that which opposes the evidences is rejected. This is what Imaam Maalik (rahimahullah) intended.


May Allah reward Abu Muaawiyah Abdullah for his assistance.

Abu Abdir Razzaaq Amjad

The Ruling on Those Who constantly fast Ramadhaan 30 days – Ignoring Moon Sighting – Shaykh Fawzaan

Shaykh Fawzaan (may Allah preserve him) was asked:

What is the ruling on people who constantly fast Ramadhaan 30 days? [i.e regardless of moon sighting]


This is not permissible; fasting is established upon the (sighting of the) new moon:

{They ask you (O Muhammad (sallallaahu alaihi wa sallam) about the new moons. Say: “These are signs to mark fixed periods of time for mankind…”} Surah 2 Verse 189

And the Prophet ﷺ said:

“Start observing Sawm (fasts) on seeing the crescent moon (of Ramadhaan), and give up observing saum (fast) on seeing the crescent-moon (of Shawwal).” Bukhaari

So fasting is linked to the sighting of the new moon, and giving up of fasting [end of Ramadan] is linked to the sighting of the new moon; and the month may be 30 days and it may be 29 days in accordance to the sighting of the new moon. So if it is not seen on the night of the 30th day [*translators note: bearing in mind the night precedes the day], then if this is relating to Sha’ban, the people arise [on the 30th day of Sha’ban] not fasting, because in this day is doubt [whether Ramadan has begun or not], and if this occured at the end of Ramadan then they fast the 30th day due to the origin of the affair being the establishment and continuity of Ramadan, just like in the first scenario the continuity of Sha’ban remains as the origin and default.


Further Reading:

Muslim Greeting when Ramadhan Approaches – Shaykh Bin Baaz

Shaykh Bin Baz rahimahullah was asked:


 Are there any specific legislated affairs with which the Muslim greets Ramadhaan?


The Month of Ramadhaan is the best of the months of the year, because Allah-Subhaanahu- has specified it by making fasting obligatory in it, and by making it the fourth pillar from the pillars of Islam. He also legislated for the Muslim that he prays the nights of Ramadhaan, as the Prophet (sallallaahu alaihi wa sallam) said:

“Islaam is built upon five, The testification that none has the right to be worshipped in truth except Allah and that Muhammad is his Messenger, the establishment of the prayer, the giving of obligatory charity, fasting the month of Ramadhaan and performance of Hajj.” 1

And he (Sallallaahu alaihi wa sallam) said

“Whoever (establishes the month of Ramadaan –by fasting and performing all types of righteous action) with the belief (that it is legislated by Allaah), and hoping for reward, He (Allah) will forgive him for his previous sins.”2

I do not know of any prescribed thing for the receiving of Ramadhaan except that the Muslim receives it with happiness, being delighted and rejoicing, (and) that he thanks Allah for the coming of Ramadhaan and that He has given him success by making him from those who are alive and those who compete in righteous actions.

For indeed the coming of Ramadhaan is a tremendous blessing from Allah, (and) because of this the Messenger (sallallaahu alaihi wa sallam) use to give his companions the glad tidings of the upcoming Ramadhaan and clarified to them its virtues, and that which Allah has prepared a great reward for those who fast and stand (in voluntary prayer at night). Allah has legislated for the Muslim the greeting of this month with sincere repentance and that in preparation for his fasting and standing, he should have a sound intention and a genuine firm resolve (for fasting, praying and performing all types of righteous actions).

1 Bukhaari and Muslim

2 Bukhaari and Muslim

 Source: Majmoo Fatawa of Shaykh Bin Baz Volume 15 pgs 8-9

Shaykh Abdullah al-Ghudayaan: Leave Halabi!!!



O’ Shaykh, we have preachers here in Algeria who recommended Alee Hasan Abdul-Hameed al-Halabee.


Shaykh Abdullah al-Ghudayaan:


“By Allah, I do not know. No, you should leave this Abdul-Hameed because he is the leader the madhab of al-Mur’jiaa in the Kingdom.”

Shaykh Fawzaan: These are all lies!



Is has been said O’ Shaykh that you have spoken about the matter of Irjaa and we have heard that the Permanent Committee have retrieved their criticism of the book by al-Halabee and ash-Shuk’ree. And it is said that al-Halabee come to visit the Committee and pointed the mistakes in their criticism. So is this true?”


Shaykh Saalih al-Fawzaan:


These are all lies. The Committee did not retrieve anything and by the permission of Allah, the Committee will never retreat from clarifying the truth and falsehood. Nobody came to visit the Committee. The Committee doesn’t ever retreat from the truth. It is he who should retreat from the falsehood and repent to Allah.

The Mufti, Shaykh Ghudyaan, Shaykh Fawzaan and Shaykh Bakr Abu Zayd on grave mistakes of Halabi


Fatwa no. 21517

Q: Some people ask about the two books entitled “Al-tahdhir min Fitnat Al-takfir (the Warning Against the trial of Pronouncing Disbelief)” and “Sayhat Nadhir (the Cry of the Warner)” compiled by `Aly Hasan Al-Halaby The two books call to the Madh-hab (school of jurisprudence) of Irja’, which holds that actions are not a fundamental condition upon which the soundness of Iman (Faith) depends, and relate this opinion to Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream). The author based the two books on distorted transmissions from the Shaykh of Islam Ibn Taymiyyah Al-Hafizh Ibn Kathir, and others (may Allah be merciful with them all). The advisors hope to see clarifications of the material of the books so that readers will be able to differentiate between truth and falsehood.

A: After studying the two books, the Committee found that the book entitled Al-Tahdhir min Fitnat Al-Takfir, compiled by `Aly Hasan Al-Halaby where he added to the sayings of scholars in the introduction and commentaries, includes the following:

1. The author based the book on the invalid and innovated Madh-hab of Al-Murji’ah (a deviant Islamic sect), who limit Kufr (disbelief) to denial, rejection, conscious Istihlal (believing that what is prohibited is to be made lawful) as seen on page 6, commentary 2, and also page 22. This opinion opposes that of Ahl-ul-Sunnah wal-Jama`ah who believe that doctrinal disbelief, actions, statements, and/or doubt entail Kufr.

2. The author distorted facts when transmitting from Ibn Kathir (may Allah be merciful with him) from Al-Bidayah wal Nihayah 13/118, where he stated in his commentary in page 15 – as cited

(Part No. 2; Page No. 138)

from Ibn Kathir: “Verily, Genghis Khan claimed that Al-Yasiq was revealed by Allah and that is why they were regarded as Kafirs (disbelievers).” When referring to the stated page, the saying claimed to be Ibn Kathir’s (may Allah be merciful with him) was not found.

3. He fabricated lies against the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful with him) in pages 17-18, where he falsely related to him the claim that ruling by other than what Allah has revealed was not considered Kufr by Shaykh-ul-Islam unless it is done out of knowledge, belief, and Istihlal. This is sheer fabrication against the Shaykh of Islam Ibn Taymiyyah (may Allah have mercy on him), who promoted the Madh-hab of the Salaf (righteous predecessors), Ahl-ul-Sunnah wal-Jama`ah, which is already mentioned; however, this is the Math-hab of Al-Murji’ah.

4. He fabricated the meaning intended by the knowledgeable Shaykh Muhammad ibn Ibrahim (may Allah be merciful with him) in his treatise “Tahkim Al-Qawanin Al-Wad`iyyah” (Seeking the Rulings of Man-made Laws), as he falsely claimed that the Sheikh considers conscious Istihlal a condition for Kufr, although the statements of the Sheikh plainly indicate that he followed the opinion of Ahl-ul-Sunnah wal-Jama`ah.

5. He commented on the statements of the people of knowledge and implied that these statements mean what they do not mean, as in page 108, commentary 1; page 109,

(Part No. 2; Page No. 139)

commentary 21; and page 110, commentary 2.

6. The book also lessens the sin of ruling by other than what Allah has revealed, particularly on page 5, commentary 1, claiming that paying special attention to enforcing Tawhid (belief in the Oneness of Allah) in this area is considered an imitation of the Rafidah (a Shi`ah group denying the caliphates of Abu Bakr Al-Siddiq and `Umar ibn Al-Khattab and making accusations against them and many other Companions of the Prophet), and this is a grave mistake.

7. On examining the second book entitled “Sayhat Nadhir”, the Committee found that it is a supporting tool for the contents of the first book. Accordingly, the Permanent Committee believes that it is not permissible to print, publish, or distribute the two books because of the falsehood and fabrications they contain. We advise the author to fear Allah for himself and for Muslims, especially the youth, and endeavor to acquire knowledge of the Shari`ah (Islamic law) at the hands of scholars trusted for their knowledge and beliefs. Knowledge is a trust which should not be spread unless it is in accordance with the Qur’an and the Sunnah (whatever is reported from the Prophet). The author must renounce these opinions and highly shameful approaches in distorting the statements of the people of knowledge. It is known that returning to the truth is a virtue and a cause of dignity for Muslims.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Permanent Committee for Scholarly Research and Ifta’


Member                 Member                       Member                                                 Chairman

Bakr Abu Zayd   Salih Al-Fawzan      `Abdullah ibn Ghudayyan           `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

Praying Behind an Imaam Who has defects (in his recitation)


There is a masjid whose Imaam is a Haafidh of the Qur’aan and he has good understanding in the issues of the prayer, except that there are some defects on his tongue (i.e. in his pronunciation); but he is from a non-Arab country. Is his Imaamship valid alongside the fact that there are those with a clearer tongue than him?


I say: (If) he is not able to pronounce the (letters and sentences) of the clear Arabic language, then he may (read) some of the verses with other than its intended (meaning), such as substituting(ر) with a ( غ ) or a (ح) with a (ه )- saying: (الرهمن), which is similar to what some non-Arabs do; saying: الهمد لله and substituting the (ح) with a (ه); [(saying) الهمد لله رب العالمين instead of الحمد لله رب العالمين] or substituting (ر ) with a ( غ) and what is similar to it; then it is not permissible to pray behind such a person, rather he should learn because the meaning of (what he recites) is the opposite.

And if his defects do not change the meaning, then there is no harm in praying behind him. (If) his defects changes the meaning, it is obligated on him to rectify his tongue (i.e. his pronunciation) by learning the Arabic language. It is obligatory to get other people to be Imaam if he changes the meaning (in his recitation).

[Al-Fataawaa Wad-Duroos Fil Masjidil Haraam of Shaikh Abdullaah Bin Humaid (rahimahullaah) Muhammad page:315-316]